SRIMAT BHAGAVAD GITA IS THE QUINTESSENCE OF THE UPANISHADIC LITERATURE. IT IS ALSO TERMED AS GITOPANISHAD, BRAHMA VIDYA AND YOGASHASTRA. IT IS IN BHISMA PARVA OF THE GREAT HISTORICAL EPIC MAHABHARATA UTHORED BY SRI VYASA MAHARISHI. SRIMAT BHAGVAD GITA IS A HANDBOOK FOR LIFE AND LIVING. SRIMAT BHAGVAD GITA HAS 700 VERSES CLASSIFIED IN 18 CHAPTERS. HERE GITA IS PRESENTED AS QUESTIONS AND ANSWERS. THE QUESTIONS ARE ASKED BY SRI ARJUNA AND ANSWERS ARE PROVIDED BY THE LORD AS SRI KRISHNA. SRIMAT BHAGVAD GITA IS AN AUTHORITATIVE REFERENCE FOR PEOPLE IN ALL WALKS OF LIFE. savaao-pinaYadao gaavaao daogGaa gaaopalanandna: a payaao- va%sa: sauVIBaao-ka dugGaM gaItamaRtM maht\ aa

All the Upanishads are the cows, the milker is Krishna, the cowherd boy, Partha is the calf, men of purified intellect are the drinkers, the milk is the supreme nectar of the Gita.

namaao|stu to vyaasa ivaSaalabauwo fu;arivandayatp~nao~ a yaona %vayaa BaarttOlapuNa-: p`jvaailatao &anamaya: p`dIp:

Salutations to thee, O Vyasa of profound intellect and with eyes like the petals of a full blown lotus , by whom the lamp of knowledge, filled with the oil of the Mahabharata, has been lighted.

Ahao bat mah%papM ktu- vyavaisata vayama\ yada`jyasauKlaaoBaona hntuM svajanamauVta: aa 1.45 OH! MADHAVA I CANNOT KEEP MY BODY AND MIND STEADY. HOW CAN WE BE HAPPY BY HURTING OUR OWN PEOPLE? (l.30,1.37,1.45) EaIBagavaanauvaaca kuts%vaa kSmalaimadM ivaYamao samaupisqatma\ a Anaaya-jauYTmasvagya-makIit-krmaja-una aa 2.2 Oh! Arjuna, Why you have dejection during this crisis.(2.2) kap-NyadaoYaaophtsvaBaava: pRcCaima %vaaM Qama-saMmaUZcaota: a yacCo/ya: syaainaiÙiEatM ba`ih tnmao iSaYyasto|hM SaaiQa maaM %vaaM p`pÙma\ aa 2.7 PLEASE ACCEPT ME AS YOUR DISCIPLE AND CLEAR MY DOUBTS AND CONFUSION .(2.7) ASaaocyaananvaSaaocas%vaM p`&avaadaMEca BaaYasao a gatasaUnagatasaUMEca naanauXaaocaint piNDta: aa 2.11 Your grievance is not appropriate and wise ones do not grieve over neither the living nor the dead. (2.11) Ajau-na ]vaaca isqatp`&sya ka BaaYaa samaaiQasqasya koXava a

isqatQaI: ikM p`BaaYaot ikmaasaIt va`jaot ikma\ aa 2.54 WHAT ARE THE CHARACTERISTICS OF A 'STHITA PRAGNA' ?. (2.54) EaIBagavaanauvaaca p`jahait yada kamaansavaa-npaqa- manaaogatana\ a Aa%manyaovaa%manaa tuYT: isqatp`&stdaocyato aa 2.55 A person of steady wisdom 'sthita prajna',having renounced all the desires of the mind is satisfied in the self (2.55) Ajau-na ]vaaca jyaayasaI cao%kma-Nasto mata bauiwja-naad-na a ti%kM kma-iNa Gaaoro maaM inayaaojayaisa koSava aa 3.1 If KNOWLEDGE IS BETTER THAN ACTION, THEN WHY ACT ? (3.1) EaIBagavaanauvaaca laaoko|ismainWivaQaa inaYza pura p`ao>a mayaanaGa a &anayaaogaona saaM#yaanaaM kma-yaaogaona yaaoiganaama\ aa 3.3 The two fold path was given by Me are the path of knowledge to the discerning and the path of action to the active (3.3) Ajau-na ]vaaca Aqa kona p`yau>ao|yaM papM carit pU$Ya: a AinacC Ùip vaaYNao-ya balaaidva inayaaoijat: aa 3.36 WHAT MAKES A PERSON COMMIT SINFUL DEEDS AS IF BY COMPULSION ? (3.36)

EaIBagavaanauvaaca kama eYa k`aoQa eYa rjaaogauNasamaudBva: a mahaSanaao mahapaPmaa ivaWyaonaimah vaOirNama\ aa 3.37 The desire and anger which would result from Rajoguna are all-consuming and all-sinful. They are the enemies.(3.37) Ajau-na ]vaaca AprM Bavatao janma prM janma ivavasvat: a kqamaotiWjaanaIyaaM %vamaadaO p`ao>vaainait aa 4.4 HOW COULD YOU HAVE TAUGHT YOUR ANCESTORS? (4.4) EaIBagavaanauvaaca bahUina mao vyatItaina janmaaina tva caajau-na a tanyahM vaod savaa-iNa na %vaM vao%qa prMtp aa 4.5 Many are the births taken by Me and you. I know them all while you know not. (4.5) Ajau-na ]vaaca saMnyaasaM kma-NaaM kRYNa punayaao-gaM ca XaMsaisa a yacCo/ya etyaaorokM tnmao ba`Uih sauinaiEcatma\ aa 5.1 WHICH IS BETTER ? RENUNCIATION OF ACTION OR YOGA OF ACTION.(5.1) EaIBagavaanauvaaca saMnyaasa: kma-yaaogaEca ina:EaoyasakravauBaaO a tyaaostu kma-saMnyaasaa%kma-yaaogaao ivaiXaYyato aa 5.2 Renunciation and performance of action both lead to freedom of the two, performance of action is superior than its

renunciation. (5.2) Ajau-na ]vaaca yaao|yaM yaaogas%vayaa p`ao>: saamyaona maQausaUdna a etsyaahM na pSyaaima caHcala%vaai%sqaitM isqarama\ aa 6.33 caHcalaM ih mana: kRYNa p`maaiqa balavad\dRZma\ tsyaahM inaga`hM manyao vaayaaoirva sauduYkrma\ aa 6.34 HOW TO CONTROL MIND, WHICH IS RESTLESS, FICKLE ··7·(6.33, 6.34) EaIBagavaanauvaaca AsaMSayaM mahabaahao manaao duina-ga`hM calama\ a AByaasaona tu kaOntoya vaOragyaoNa ca gaR(to aa 6.35 Mind is indeed restless and difficult to control but can be controlled by concious repetitive effort and dispassion (6.35) Ajau-na ]vaaca Ayait: Eawyaaopotao yaaogaaccailatmaanasa: a Ap`aPya yaaogasaMisaiwM kaM gaitM kRYNa gacCit aa 6.37 kiccaÙaoBayaivaBaYTiSC`ÙaBa`imava naSyait a Ap`itYzao mahabaahao ivamaUZao ba`*aNa: piqa aa 6.38 WHAT IS THE FATE OF ONE WHO HAS FALLEN FROM YOGA INSPITE OF FAITH?. (6.37,6.38) EaIBagavaanauvaaca paqa- naOvaoh naamau~ ivanaaSastsya ivaVto a na ih klyaaNakR%kiEcadduga-itM tat gacCit aa 6.40 A yogi is never destroyed, neither in this world nor in the

next. A doer of good does not tread the path of grief.(6.40) Ajau-na ]vaaca ikM td\ba*a ikmaQyaa%maM ikM kma- pu$Yaao%tma a AiQaBaUtM ca ikM p`ao>maiQadOvaM ikmaucyato aa 8.1 AiQaya&: kqaM kao|~ doho|ismanmaQausaUdna a p`yaaNakalao ca kqaM &oyaao|isa inayata%maiBa: aa 8.2 WHAT IS BRAHMAN, ADHYATMA, KARMA, ADHIBHUTA, ADHIDAIVA, ADHIYAGNA? HOW TO KNOW YOU AT THE TIME OF DEATH ? (8.1,8.2) EaIBagavaanauvaaca AxarM ba`*a prmaM svaBaavaao|Qyaa%mamaucyato a BaUtBaavaaoBdvakrao ivasaga-: kma-saMi&t: aa 8.3 The imperishable is Brahman. The subjective self (adhyatma) in individual is his nature. The creative force is Karma which is the cause of existence and manifestation of all beings. (8.3). AiQaBaUtM xarao Baava: pu$YacEaaiQadOvatma\ a AiQaya&ao|hmaovaa~ doho dohBaRtaM var aa 8.4 Adhibhuta pertains to perishable nature and adhidaiva is the purusha. Adhiyajna is myself abiding in all beings (8.4) Antkalao ca maamaova smarnmau@%vaa klaovarma\ ya: p`yaait sa maBdavaM yaait naas%ya~ saMSaya: aa 8.5 One who remembers Me at the time of his or her death leaving his or her body), will attain My bhava (My awareness) without doubt (8.5). kqaM ivaVamahM yaaoigaMs%vaaM sada piricantyana\ a koYau koYau ca BaavaoYau ican%yaao|isa Bagavanmayaa aa 10.17

IN HOW MANY FORMS AND ASPECTS OF YOURS CAN I DWELL UPON ? (10.17) EaIBagavaanauvaaca hnt to kqaiyaYyaaima idvyaa (a%maivaBaUtya: a p`aQaanyat: ku$EaoYz naas%yantao ivastrsya mao aa 10.19 I shall tell you My Divine glories which are prominent. However, there is no end to the details of my manifestations(l0.19). Ahmaa%maa gauDakoSa sava-BaUtaSayaisqat: a AhmaaidEca maQyaM ca BaUtanaamant eva ca aa 10.20 I am the Self seated in heart of all beings. Also, I am the Beginning, the Middle and End of all beings (10.20). manyasao yaid tcC@yaM mayaa d`YTuimait p`Baao a yaaogaoYvar tnaao mao %vaM dSa-yaa%maanamavyayama\ aa 11.4 IF YOU FIND ME FIT, PLEASE REVEAL TO ME YOUR IMPERISHABLE FORM (11.4) EaIBagavaanauvaaca pSya mao paqa- $paiNa SatSaao|qa sahs~Sa: a naanaaivaQaaina idvyaaina naanaavaNaa-kRtIina ca aa 11.5 Oh! Partha! behold My hundreds and thousands of Divine forms of different colours and shapes (11.5) Aa#yaaih mao kao Bavaanauga`$pao namaao|stu to dovavar p`saId a iva&atuimacCaima BavantmaaVma\ na ih p`jaanaaima tva p`vaRi%tma\ aa 11.31

ADORATIONS TO YOU. WHAT IS YOUR NATURE AND ACTIVITIES ? (ll.31). EaIBagavaanauvaaca kalaao|isma laaokxayakR%p`vaRwao laaokansamaahtu-imah p`vaR%t: a ?to|ip %vaaM na BaivaYyaint savao- yao|vaisqata: p`%yanaIkoYau yaaoQaa: aa 11.32 I am the mighty world-destroying Time now engaged in wiping out the world. Even with out you, the warriors assembled here shall not live (11.32) ikrIiTnaM gaidnaM cak`hstma\ [cCaima %vaaM d`YTumahM tqaOva a tonaOva $poNa catuBau-jaona sahs~baahao Bava ivaEvamaUto- aa 11.46 PLEASE RESUME TO YOUR NORMAL FORM (FROM UNIVERSAL FORM 11.46) EaIBagavaanauvaaca mayaa p`sa Ùona tvaajau-naodM $pM prM diSa-tmaa%mayaaogaat\ a tojaaomayaM ivaEvamanantmaaVM yanmao %vadnyaona na dRYTpUva-ma\ aa 11.47 Being pleased with you, I have revealed to you (through My power of yoga.) My cosmic form which is luminous, universal and endless. This form has not been seen by anyone other than you (11.17) Ajau-na ]vaaca dRYT\vaodM maanauYaM $pma\ tva saaOmyaM janaad-na a

[danaImaisma saMvaR%t: sacaota: p`kRitM gat: aa 11.51 NOW MY MIND IS COMPOSED AFTER SEEING YOU AGAIN IN NORMAL FORM (ll.51) Ba@%yaa %vananyayaa Sa@ya AhmaovaMivaQaao|jau-na a &atu d`YTuM ca t%%vaona p`vaoYTuM ca prMtp aa 11.54 It is by single minded devotion alone that I can be known, seen in Reality and also entered into. (11.54) Ajau-na ]vaaca evaM sattyau>a yao Ba>as%vaaM pyau-pasato a yao caaPyaxarmavya>M toYaaM ko yaaogaiva%tmaa: aa 12.1 AMONG THE TWO DEVOTED TO GOD, WITH FORM (YOU) AND WITHOUT FORM, WHO IS BETTER IN YOGA ? (12.1) EaIBagavaanauvaaca mayyaavaoSya manaao yao maaM ina%yayau>a ]pasato a Eawyaa pryaaopotasto mao yau>tmaa mata: aa 12.2 Those who having immersed their mind in Me and endowed with faith sincerely worship Me with consistent devotion are in my opinion best skilled yoga. (12.2) Ajau-na ]vaaca p`kRit pu$YaM caOva xao~M xao~&maova ca a etWoidtuimacCaima &anaM &oyaM ca koSava aa 13.1 WHAT ARE PRAKRITI: PURUSHA , KSHETRA: KSHETRAJNA, JNANA: JNEYA ? (13.1) Ajau-na ]vaaca

p`kRitM pu$YaM caOva xao~M xao~&maova ca a etWoidtuimacCaima &anaM &oyaM ca koSava aa 13.1 EaIBagavaanauvaaca [dM SarIrM kaOntoya xao~ima%yaiBaQaIyato a etVao vaoi%t tM p`ahu: xao~& [it tiWd: aa 13.2 p`kRitM pu$YaM caOva ivawyanaadI ]Baavaip a ivakaraMEca gauNaaMEcaOva ivaiw p`kRitsaMBavaana\ aa 13.20 This body called Kshetra is the field and the knower of the field is Kshetrajna. Know Me as the Kshetrajna of all fields. The knowlege to be gained is that of both Kshetra and Kshetrajna. Prakriti is the cause of activity and its doer with the senses. Purusha is the cause of experiences due to pleasure and pains.(l3.1, 13.2, 13.20) Ajau-na ]vaaca kOila-D\.gaOr~IngauNaanaotanatItao Bavait p`Baao a ikmaacaar: kqaM caOtaMr~IngauNaanaitvat-to aa 14.21 WHAT ARE THE CHARACTERISTICS OF THE ONE WHO HAS TRANSCENDED THREE GUNAS (14.21) EaIBagavaanauvaaca p`kaSaM ca p`vaRi%tM ca maaohmaova ca paNDva a na WoiYT saMp`vaR%taina na inavaR%taina kaD\.xait aa 14.22 maanaapnaamayaaostulyastulyaao ima~airpxayaao: a savaa-rmBapir%yaagaI gauNaatIt: sa ]cyato aa 14.25 He does not hate the light,activity and delusion and also does not longs for them in their absence. He is said to have risen above Gunas whose response is same for honor and dishonor, friend and foe and also he relinquishes (the

attachment to fruits of) action (14.22, 14.25) Ajau-na ]vaaca yao Saas~ivaiQamau%saRjya yajanto Eawyaainvata: a toYaaM inaYza tu ka kRYNa sa%tvamaahao rjastma: aa 17.1 WHAT IS THEIR POSITION WHO ACT BY FAITH RATHER BY SCRIPTURAL REFERENCE ? IS IT OF SATVA OR RAJAS OR TAMAS ? (17.1) EaIBagavaanauvaaca i~ivaQaa Bavait Eawa doihnaaM saa svaBaavajaa a saai%%vakI rajasaI caOva tamasaI caoit taM SaRNau aa 17.2 yajanto saai%%vaka dovaanyaxarxaaMisa rajasaa: a p`otanBaUtgaNaaMEcaanyao yajanto tamasaa janaa: 17.4 The sraddha (faith, sincerity) are of three kinds which are natural as Satva, Rajas and Tamas. The satvic adore devas, the rajasic adore yakshas and rakshasas and the tamaslc adore pretas and bhutas (17.2, 17.4) Ajau-na ]vaaca saMnyaasasya mahabaahao t%%vaimacCaima vaoidtuma\ a %yaagasya ca )YaIkoSa p`qa@koiSainaYaUdna aa 18.1 INSTRUCT ME ABOUT TRUE NATURE OP SANYASA AND TYAGA (18.1) EaIBagavaanauvaaca kamyaanaaM kma-NaaM nyaasaM saMnyaasaM kvayaao ivadu: a sava-kma-fla%yaagaM p`ahus%yaagaM ivacaxaNaa: aa 18.2

inaEcayaM SaRNau mao t~ %yaagao Bartsa%tma a %yaagaao ih pu$YavyaaGa` i~ivaQa: saMp`kIit-t: aa 18.4 ya&danatp:kma- na %yaajyaM kaya-maova tt\ a ya&ao danaM tpEcaOva pavanaaina manaIiYaNaama\ aa 18.5 etanyaip tu kmaa-iNa sa= %ya@%vaa flaaina ca a kt-vyaanaIit mao paqa- inaiEcatM matmau%tmama\ aa 18.6 [it to &anamaa#yaatM gau(adgau(trM mayaa a ivamaRSyaOtdSaoYaoNa yaqaocCisa tqaa ku$ aa 18.63 The renunciation of Kamya Karma is understood as sanyasa and the tyaga is the abandonment of fruits of all actions. Tyaga is abandoning the fruits of necessary actions of yagna, dana and tapas. This is my decisive view. Thus most profound knowledge has been described to you by Me.After reflecting on this , act as you choose (18.2, 18.4, to 18.6, 18.63). Ajau-na ]vaaca naYTao maaoh: smaRitla-bQaa %va%p`saadanmayaacyaut a isqatao|isma gatsandoh: kirYyao vacanaM tva aa 18.73 MY DELUSIONS ARE CLEARED AND IDENTITY IS REGAINED. I FOLLOW YOUR INSTRUCTIONS (18.73) Sanjaya Said " This wonderful dialogue that I have heard between great Partha and Lord Vasudeva is causing my hairs to stand an end" (18.74). " Through the grace of Maharishi Vyasa I have heard this profound description on yoga directly from Lord of Yoga (Sri Krishna) himself". (l8.75).

" My conviction is that wherever Partha the bearer of the bow and Lord of Yoga, Sri Krishna are, there will be prosperity, victory, happiness and steady wisdom" (18.78). OM SHANTHIHI SHANTHIHI SHANTHIHI SRI KRISHNARPANAMASTU "Gita is not only the song of Life but also is the Music of the Universe and It stands like a Great Lamp"- SriRanga Sadguru AcCoVao|yamada(ao|yama@laoVao|SaaoYya eva ca a ina%ya: sava-gat: sqaaNaurcalaao|yaM sanaatna: aa 2.24 The self is eternal, all-pervading, immutable, stable, and ancient. Therefore, It cannot be cut, or burnt, or drowned, or dried up. kma-NyaovaaiQakarsto maa flaoYau kdacana a maa kma-flahotuBa-Umaa- to sagDao|s%vakma-iNa aa 2.47 No matter what conditions you encounter in life, your right is only to the works-not to the fruits thereof. You should not be impelled to act for selfish reasons, nor should you be attached to inaction.

du:KoYvanauiWgnamanaa: sauKoYau ivagatspRh: a vaItragaBayak`aoQa: isqatQaImau-ina$cyato aa 2.56 He who is not agitated in the midst of sorrowful conditions and who is devoid of craving in the midst of pleasant circumstances, who is free from attachment, fear, and anger, such a Sage is called a person of steady wisdom.

yada yada ih Qama-sya glaainaBa-vait Baart a AByau%qaanamaQama-sya tda%maanaM saRjaamyahma\ aa 4.7 Whenever virtue declines and unrighteousness arises, I manifest Myself as an embodied being.

ba`*aap-NaM ba`*a hivaba`-*aagnaaO ba`*aNaa hutma\ a

ba`*aOva tona gantvyaM ba`*akma-samaaiQanaa aa 4.24 One who sees Brahman as the oblation, Brahman as the clarified butter to be offered into the fire of Brahman by Brahman Himself, he verily holds the perpetual vision of Brahman in action! Thus seeing, he attains Brahman.

yaao maaM pSyait sava-~ sava- ca maiya pSyait a tsyaahM na p`NaSyaaima sa ca mao na p`NaSyait aa 6.30 For one who sees Me everywhere, and sees all beings in Me, I am never destroyed for him, nor is he ever destroyed for me.

AnanyaaiEcantyantao maaM yao janaa: pyau-pasato a toYaaM ina%yaaiBayau>anaaM yaaogaxaomaM vahamyahma\ aa 9.22 But those who worship Me by meditating upon Me with a vision of non-separateness, and who are ceaselessly devoted to Me, I look after their Yoga and Kshema.

p~M puYpM flaM taoyaM yaao mao Ba@%yaa p`yacCit a tdhM Ba@%yaup)tmaSnaaima p`yata%mana: aa 9.26 Whoever offers even a leaf, or a flower, or a fruit or just water with devotion to Me, I accept that offering of love from my pure-hearted devotee.

tsmaacCa$~M p`maaNaM to kayaa-kaya-vyavaisqataO a &a%vaa Saas~ivaQaanaao>M kma- ktu-imahah-isa aa 16.24 Therefore, let the Scriptures be your authority, in determining what ought to be done and what ought not to be done. Having known what is said in the commandments of the Scripture, you should act here (in this world).

AnauWogakrM vaa@yaM sa%yaM ip`yaihtM ca yat\ a svaaQyaayaaByasanaM caOva vaaD\.mayaM tp ]cyato aa 17.15 That speech which does not cause agitation in others, which is truthful, pleasant and helpful; and repeated study of scriptures-these constitute the austerity of speech.

manmanaa Bava maBd>ao maVajaI maaM namasku$ a maamaovaOYyaisa sa%yaM to p`itjaanao ip`yaao|isa mao aa 18.65 Fix your mind on Me, be devoted to Me, sacrifice to Me, offer adorations to Me, you will indeed attain Me-this I truly promise to you, because you are my dearly beloved.

sava-Qamaa-npir%yajya maamaokM SarNaM va`ja a AhM %vaa sava-papoByaao maaoxaiyaYyaaima maa Sauca: aa 18.66 Having renounced all Dharmas (involvement in duties and limitations), take refuge in Me alone. I will verily free you of all sins, do not grieve.

ya~ yaaogaoEvar: kRYaNaao ya~ paqaao- QanauQa-r: a t~ EaIiva-jayaao BaUitQa`uvaa naIitma-itma-ma aa 18.78 Whereever there is Krishna, the Lord of Yoga, and whereever there is Partha (Arjuna), the wielder of the bow, there will indeed abide, prosperity, victory, glory and righteousness; this is my firm conviction.

! [-Saa vaasyaimad ^M\ sava-M yat\ikHca jaga%yaaM jagat\ a tona %ya@tona BauHjaIqaa maa gaRQa: ksyaisvawnama\ aa 1 aa OM. All this-whatsoever moves on the earth-should be covered by the Lord. Protect (your Self) through that detachment. Do not covet anybody's wealth. (Or - Do not covet for whose is wealth ?)

kuva- Ùovaoh kmaa-iNa ijajaIivaYaocCt ^\M samaa: a evaM %vaiya naanyaqaotao|ist na kma- ilaPyato naro aa 2 aa By doing Karma, indeed, should one wish to live here for a hundred years. For a man, such as you (who wants to live thus), there is no way other than this, whereby Karma may not cling to you.

Asauyaa- naama to laaoka AnQaona tmasaa||vaRta: a ta ^\Msto p`o%yaaiBagacCint yao ko caa%mahnaao janaa: aa 3 aa Those worlds of devils are covered by blinding darkness. Those people that kill the Self go to them after giving up this body.

AnaojadokM manasaao javaIyaao naOna_ovaa AaPnauvanpUva-maYa-t\ a tWavatao|nyaana%yaoit itYz%tismaÙpao maatirSvaa dQaait aa 4 aa It is unmoving, one, and faster than the mind. The senses could not overtake It, since It ran ahead. Remaining stationary, It outruns all other runners. It being there, Matarisva allots (or supports) all activities.

tdojait tÙOjait td\dUro tWintko a tdntrsya sava-sya tdu sava-syaasya baa(t: aa 5 aa That moves, That does not move; That is far off, That is very near; That is inside all, and That is outside all.

yastu savaa-iNa BaUtanyaa%manyaovaanaupSyait a sava-BaUtoYau caa%maanaM ttao na ivajaugauPsato aa 6 aa He who sees all beings in the very self, and the Self in all beings, feels no hatred by virtue of that (realisati on). yaismansavaa-iNa BaUtanyaa%maOvaaBaUiWjaanat: a t~ kao maaoh: k: Saaok ek%vamanaupSyat: aa 7 aa When to the man of realisation all beings become the very Self, then what delusion and what sorrow can there be for that seer of oneness ? (Or - In the Self, what delusion and what sorrow can remain for that seer of oneness ? )

sa pya-gaacCu?makayamava`Na masnaaivar ^\M Sauwmapapivawma\ a kivama-naIYaI pirBaU: svayamBaU yaa-qaatqyatao|qaa-na\ vyadQaacCaSvatIBya: samaaBya: aa 8 aa He is all-pervasive, pure, bodiless, without wound, without sinews, taintless, untouched by sin, omniscient, ruler of mind, transcendent, and self-existent; he

has duly allotted the (respective) duties to the eternal years (i.e. to the eternal creators called by that name).

AnQaM tma: p`ivaSaint yao|ivaVamaupasato a ttao BaUya [va to tmaao ya ] ivaVayaa ^M\ rta: aa 9 aa Those who worship avidya (rites) enter into blinding darkness; but into greater darkness than that enter they who are engaged in vidya (meditation).

Anyadovaahuiva-Vyaa|nyadahurivaVyaa a [it SauEauma QaIraNaaM yao nastiWcacaixaro aa 10 aa "They say that by vidya a really different result (is achieved), and they say that by avidya a different result (is achieved)", thus have we heard the (teaching of) those wise men who explained that to us.

ivaVaM caaivaVaM ca yastwodaoBaya ^M\ sah a AivaVyaa maR%yauM tI%vaa- ivaVyaa|maRtmaSnauto aa 11 aa He who knows these two, vidya and avidya, together, attains immortality through vidya, by crossing over death through avidya.

AnQaM tma: p`ivaSaint yao|samBaUitmaupasato a ttao BaUya [va to tmaao ya ] samBaU%yaa ^M\ rta: aa 12 aa Those who worship the Unmanifested (Prakrti) enter into blinding darness; but those who are devoted to the Manifested (Hiranyagarbha) enter into greater darkness.

Anyadovaahu: samBavaadnyadahursamBavaat\ a [it SauEauma QaIraNaaM yao nastiWcacaixaro aa 13 aa "They spoke of a different result from the worship of the Manifested, and they spoke of a different result from the worship of the Unmanifested" - thus we have heard (the teaching of) those wise men who explained that to us.

samBaUitM ca ivanaaSaM ca yastWodaoBaya ^M\ sah a ivanaaSaona maR%yauM tI%vaa- samBaU%yaa|maRtmaSnauto aa 14 aa

He who knows these two - the Unmanifested and Destruction (Hiranyagarbha) - together, attains immortality through the Unmanifested by crossing death through Destruction.

ihrNmayaona pa~oNa sa%yasyaaipihtM mau#ama\ a t%%vaM pUYaÙpavaRNa sa%yaQamaa-ya dRYTyao aa 15 aa The face of the Truth (Brahman in the solar orb) is concealed with a golden vessel. Do thou, O Sun, open it so as to be seen by me who am by nature truthful (or am the performer of rightful duties).

pUYaÙokYa-o yama saUya- p`ajaap%ya vyaUh rSmaIna\ samaUh toja: a ya%to $pM klyaaNatmaM t%to pSyaaima yaao|saavasaaO pu$Ya: saao|hmaisma aa 16 aa O, thou, who art the nourisher, the solitary traveller, the controller, the acquirer, the son of Prajapati, do remove thy rays, do gather up thy dazzle. I shall behold that form of thine which is the most benign. I am that very Person that is yonder (in the sun).

vaayaurinalamamaRtmaqaodM Basmaant ^M\ SarIrma\ a ! ?tao smar kRt ^M\ smar ?ta smar kRt ^\M smar aa 17 aa Let (my) vital force now attain the (all-pervading) immortal Air; (and) noe let this body be reduced to ashes. Om, O my mind, remember - remember all that has been done. Remember - remember all that has been done.

Agnao naya saupqaa rayao Asmaana\ ivaSvaaina dova vayaunaaina ivaWana\ a yauyaaoQyasmajjauhuraNamaonaao BaUiyaYzaM to nama]i@tM ivaQaoma aa 18 aa O Fire ! O god ! Knowing, as thou do, all our deeds, lead us by the good path for the enjoyment of the fruits of our deeds; remove from us all crooked sins. We offer thee many words of salutation.

! pUNa-mad: pUNa-imadM pUNaa-%pUNa-maudcyato a pUNa-sya pUNa-maadaya pUNa-maovaavaiSaYyato aa ! Saaint: Saaint: Saaint: aa

set of 11 yaqaa ica<aM tqaa vaacaao yaqaa vaacastqaa ik`yaa: a ica<ao vaaica ik`yaayaaHca saaQUanaamaok$pta aa The noble ones speak what is in their mind. They act as they speak. Thus there is a unison in their thought, speech and action. Qama^ eva htao hint Qama^ao rxait rxait: a Tsmaad\ Qamaao^ na hntvyaao maa naao Qamaao^ htao|vaQaIt\ aa The Dharma not followed leads the person to the destructio. However, Dharma followed protects the person. Hence, dharma should never be lost so destruction resulting from not following dharma, can be avoided.

Qamaa^dqa^: p`Bavait Qamaa^%p`Bavato sauKma\ a Qamao^Na laBato sava^ Qama^saarimadM jagat\ aa The wealth comes from dharma. The happiness comes from dharma. Evrything comes out of dharma. Thus dharma is the essence of the world.

Qamao^Na hnyato Sa~u: Qamao^Na hnyato ga`h: a Qamao^Na hnyato vyaaiQa: yatao Qama^sttao jaya: aa It is through dharma enemy is destroyed. It is through dharma, ill-fate can be dealt with. It is dharma which removes our diseases. They win who follows dharma.

QaRit: xamaa dmaao|stoyaM Saoaocaimaind`yainaga`h: a QaIiva^Va sa%yamak`aoQaao dSakM Qama^laxaNama\ aa Courage, Forgiveness, Discipline, Non-Stealing, Cleanliness, Control of senses, Intelligence, Knowledge, Truthfulness and Absence of anger are the ten characteristics of Dharma.

sa%yamaM ba`Uyaai%p`yaM ba`Uyaanna ba`Uyaa%sa%yamaip`yama\ a iP`ayaM ca naanaRtM ba`UyaadoYa Qama^: sanaatna: aa Let the truth be spoken. Let the speaking be pleasant. Let the truth not be spoken in an unpleasant way. Let the untruth although pleasant be not spoken. This is the eternal dharma.

AnauBavait ih maUQnaa^ padpstIva`mauYNaM a Samayait pirtapM Cayayaa saMiEatanaama\ aa The tree bears the extensive heat from the sun above, but keeps the people taking shelter from it away from the heat.

AYTadSapuraNaoYau vyaasasya vacanaWyama\ a Paraopkar: puNyaaya papaya prpIDnama\ aa Maharishi VedaVyasa has declared only two things in his eighteen puranas. They are: spiritual benefit comes from helping others and sins are committed by hurting others.

sava^ ParvaSaM d:KM sava^maa%mavaSaM sauKma\ a ett\ ivaVat\ samaasaona laxaNaM sauKdUu:Kyaao: aa All that is dependent on others yield suffering. All that is dependent on oneself yield happiness. In summary, these are the characteristics of suffering and happiness.

AyaM inaja: prao vaoit gaNaanaa laGaucaotsaama\ a ]darcairtanaantu vasauQoaova kuTumbakma\ aa It is true that the narrow-minded people think in terms of only as ‘mine’ and ‘thine’. The broad-minded people think in terms of the world as one family.

savao^ Bvantu sauiKna: savao^ santu inaramayaa: a savao^ Bad`aiNa pSyantu maa kiScad\ du:KBaaga\ Bavaot\ aa Let all beings be happy. Let all beings be free from diseases. Let all beings see happiness. Let no one acquire suffering.

Set of 7

id@kalaaVnavaicCnnaananticanmaa~maUt^yao a svaanauBaU%yaokmaanaaya nama: Saantaya tojasao aa I bow down to that peaceful and tranquil light which is beyond the realm of Time and Space, and which can be attained and measured by one’s own self- experience. isaMh: iSaSaurip inaptit madmailanakpaolaiBai<aYau gajaoYau a p`k\itireyaM sa<vavataM na Klau vayastojasaaM hotu: aa The cub of a lion is desirous of attacking the mighty elephant. It is the nature of the brave to aspire for the highest even when young. Indeed, age is no criterion for greatness. danaM Baaogaao naaSaists~ao gatyaao Bavaint iva<asya a yaao na ddait na BauD\>o tsya tRtIyaa gaitBa^vait aa Wealth can be used for charity or for the good of others or for one’s own enjoyment otherwise, it would get destroyed. A wealthy person who does not offer his wealth to others and who does not even enjoy his wealth, would get all his wealth destroyed.

duja^na: pirht^vyaao ivaVyaalaMk\tao|ip sana\ a maiNanaa BaUiYat: sap^: ikmasaoao na BayaMkr: aa The wicked person should be avoided even if he is learned. Is not a cobra dangerous even if it is wearing the jewel on his head? r%noaoma^habQaostutuYauna^ dovaa na Baoijaro BaImaivaYaoNa BaIitma\ a saQaaM ivanaa na p`yayauiva^ramaM na inaiXcataqaa^rmaint QaIra aa The gods were not satisfied with the jewels they obtained from the ocean. They were not even frightened by the poison which came out of the ocean. They did not stop until they gathered nectar or elixir of immortality from the ocean. Thus, the steady-minded persons do not end their efforts until they attain their desired goals.

yaqaa kndukpatonaao%pt%yaaya^: ptnnaip a tqaa %vanaaya^: ptit maRi%pNDptnaM yaqaa aa The noble person may fall on the ground like a ball but, would rise again. However, an inferior person falls on the ground like a lump of clay. iCnnaao|ip raohit t$: xaINaao|PyaupcaIyato punaScand`: a [it ivamaRSant: sant: santPyanto na laaokoYau aa

A tree even when cut down will sprout again. The moon even after waning would again wax and rise. Therefore, the saints who are patient and tolerant do not worry or lose their patience.

set of 21 part A

]Vaogao naaistdairVM japtao naaist patkma\ a maoaonao ca klahao naaist naaist jaagairto Bayama\ aa Enterprise vanishes poverty and chanting of God’s name dissipates sin. Silence ends embroilment and wakening removes fear. kao ih Baar: samaqaa^naaM ikM dUrM vyavasaiyanaama\ a kao ivadoSa: sauivaVanaaM kao|ip`ya: ip`yavaidnaama\ aa Nothing is burdensome for a competent person. No place is far away for a trader, no land is foreign strand for a scholar, and no one is stranger for man with sweet tongue. dSa^naQyaanasaMspSaaO^ma%saI kUmaI^ ca pixaNaI a iSaSau palayato ina%yaM tqaa sajjanasaMgait: aa Like fish, tortoise and bird rear up their infants by looking caring and touching them respectively, so does good company with respect to human-beings. k: kala: kaina ima~aiMNa kao doSa: kaOvyayaagamaao: a ksyaahM ka ca mao Sai@tirit ican%yaM mauhumau^hu: aa What should be done in what time ? Who is a friend ? What type of this place is ? What is income and what is expenditure. What am I ? How much power I have ? One must ask all these questions with oneself, again and again.

tavaBdyaoYau BaotvyaM yaavaBdyamanaagatma\ a AagatM tu BayaM dRYTvaa p`ht^Bdvyama SaM=kyaa aa One must not fear with misfortunes. If it comes then the man must face it without fear. One must bravely face every misfortune.

daird`yanaaSanaM danaM SaIlaM duga-itnaaSanama\ a A&ananaaiSanaI p`&a Baavanaa BayanaaiSanaI aa Charity destroys poverty, right demeanor destroys distress, truth bearing wisdom destroys ignorance and the feeling destroys fear.

janmamaR%yaU ih yaa%yaokao Bauna@%yaok: SauBaaSauBama\ a narkoYau pt%yaok: ekao yaait praM gaitma\ aa A man comes alone in the world and meets his end alone, lonely he bears all the results of his good/bad deeds. Alone he suffers the tortures of hell and lonely he attains his ultimate state of liberation.

sa%yaona Qaaya-to pRqvaI sa%yaona tpto riva: a sa%yaona vaait vaayauSca sava- sa%yao p`itiYztma\ aa This the truth, that stabilizes the world and makes the sun to shine and allows the wind to blow. Everywhere is the truth which has established very good-things.

calaa laxmaIScalaa: p`aNaaScalao jaIivatmaindro a calaacalao ca saMsaaro Qama- ekao ih inaScala: aa All richness, vitality and body are fey and fickle, only the Dharma is everlasting and constant.

Eau%vaa Qama- ivajaanaait Eau%vaa %yajait duma-itma\ a Eau%vaa &anamavaaPnaaoit Eau%vaa maaoxamavaaPnauyaat\ aa By hearing a man does and gets everything. Through hearing a man realizes what is his real Dharma and through hearing only he gives up his ignorance. It is the hearing only by which a man acquires every knowledge and by this he attains liberation.

kala: pcait BaUtaina kala: saMhrto p`jaa: a kala: sauPtoYau jaagait- kalaao ih du2itk`ma: aa It’s the time who devours the beings and destroy the creation. It remains active even when the beings are in deep sleep. No one can stop its incessant flow.

QanaQaanyap`yaaogaoYau ivaVasaMga`hNaoYau a Aaharo vyavaharo ca %ya@tlajja: sau#aI Bavaot\ aa Whosoever is not ashamed of doing the business of money –matter, food and in collection of knowledge speaking clearly in his daily life, is the happiest man in the world.

santaoYaamaRttRPtanaaM ya%sau#aM Saaintrova ca a na ca twnalaubQaanaaimatScaotSca Qaavatama\ aa With nectar of satisfaction those who are pleased are the happiest and peaceful man, instead of those who hanker for money from hither to thither.

]paija-tanaaM iva%tanaaM %yaagaonaOva ih rxaNama\ a tDagaaodrsaMsqaanaaM pirs~va [vaamBasaama\ aa For purity, it is essential for the bound water to have a little flow. Like this it is necessary to donate a part of the earned money for it’s protection.

vaacaaM SaaOcaM ca manasa: SaaOcaimaind`yainaga`h: a sava-BaUtdyaaSaaOcamaotcCaOcaM praiqa-naama\ aa The greatest piety lies in keeping one’s thought, speech pure, in practicing continence, in showing mercy to all beings and in doing good to others.

puYpo ganQaM itlao tOlaM kaYzo|ignaM pyaisa QaRtma\ a [xaaO gauDM tqaa doho pSyaa%maanaM ivavaokt: aa God dwells in our bodies like fragrance in flowers, oil in oil-seeds, fire in wood. Ghee in milk, jaggery in sugar-cane, the wise should understand this.

kaYzpaYaaNaQaatUnaaM kR%vaa Baavaona saovanama\ a Eawyaa ca tqaa isaiwstsya ivaYNaao: p`saadt: aa With high feelings and devotion if one worships even the wooden, stony or metallic idols, by the grace of God he sure gets the desired object or a depthness.

SaainttulyaM tpao naaist na santaoYaa%prM sau#ama\ a na tRYNaayaa: pra: vyaaiQana- ca Qamaao- dyaasama: aa No penance is greater than the act of maintaining peace, no happiness is better than satisfaction, no disease is more harmful than greed and no Dharma is better than the compassion for all.

ikM kulaona ivaVahInaoca doihnaama\ a duYkulaM caaip ivaduYaao dovaOrip saupUjyato aa An illiterate person is useless even if he might be from a renowned family. A scholar, despite of from a low rated family is adored even by the God.

ivaWana\ p`Sasyato laaoko ivawana\ sava-~ pUjyato a ivaVyaa laBato sava- ivaVa sava-~ pUjyato aa Again Chanakya has stressed the importance of education, according to him… A scholar, an educated man gets accolades from everyone and earns reputation in every

society. Whatsoever one desired in his life he can get it b education. Education is adored everywhere.

$pyaaOvanasampnnaa ivaSaalakulasamBavaa: a ivaVahInaa na SaaoBanto inaga-nQaa [va ikMSauka: aa Despite having a well endowed physique, charms, beauty, belonging to a high family, if one is uneducated or ignorant. He looks as useless and unimpressive as the flower of Plash having only color and no fragrance.

Set of 21 part B

dRiYTpUtM nyasao%pad vas~pUtM ipbaojjalama\ a Saas~pUtM vadowa@yaM mana:pUtM samaacarot\ aa One should step forward after fully viewing the path of his choice, drink water after straining it through a clean cloth, talk in conformity with the scriptural dictates and act according to what one’s conscience allows.

maata ca kmalaa dovaI ipta dovaao janaad-na: a baanQavaa ivaYNauBa%tkaSca svadoSaao Bauvana~yama\ aa One who has the mother like Goddess Laxmi, father like Vishnu and brothers, other close relations like devotees of God Vishnu dwells in a house replete with all the pleasures of the three realms. (Haven, earth and nether world) Aat-oYau ivap`oYau dyaainvatSca yacC/wyaa svalpmaupOit danama\ a AnantparM samaupOit rajana\ ya_Iyato t~ laBaod\ iWjaoBya: aa One who gives and donations to the distressed and learned, gets back his these gift many times over.

saaQaUnaaM dSa-naM puNyaM tIqa-BaUta ih saaQava: a kalaona flato tIqa-: saV: saaQau samaagama: aa One learns and earns many good things by meeting holymen who are like the sacred places with the difference

that their holymen gives immediate good result while the visit to the scared places gives it after sometime.

sa%yaM maata ipta &anaM Qamaa-o Ba`ata dyaa saKa a Saaint: p%naI xamaa pu~: YaDoto mama baanQavaa: aa Truth is my mother, knowledge father, religion my brother, compassion my friend, peace my wife and forgiveness my son. These six virtues are my real relatives and rest are all false.

Aina%yaaina SarIraiNa ivaBavaao naOva SaaSvat: a ina%yaM sainnaihtao maR%yau: kt-vyaao Qama-saMga`h: aa Constantly chased by death, all power and pelf are fey. Hence one should adhere to one's Dharma which is everlasting.

maatRva%prdaraMSca prd`vyaaiNa laaoYTvat\ a Aa%mava%sava-BaUtaina ya: pSyait sa pSyait aa One who treats other woman as his mother, other’s money and property as lump of earth, and all other beings as himself, is the great saint.

jalaibanduinapatona k`maSa: pUya-to vaT: a sa sahotu: sava-ivaVanaaMQama-sya ca Qanasya ca aa Drop by drop of water a pitcher can be filled. The same way we must keep on getting knowledge and collecting money, performing Dharma.

gato Saaokao na kt-vyaao BaivaYyaM naOva icantyaot\ a vat-maanaona kalaona p`vat-nto ivacaxaNaa: aa One should not grieve for the past, and worry for the future. Wise care for the present and chart their course accordingly.

dohaiBamaanao gailato &anaona prmaa%mana: ya~ ya~ manaao yaait t~ t~ samaaQaya: aa The Communion and realization of God melts away the arrogance of one’s physical attributes. Hence after achieving this stage he is able to concentrate easily in meditation whenever and where ever he wants.

[-i%satM manasa: sava- ksya sampVto sau#ama\ a dOvaaya%tM yat: sava- tsmaa%santaoYamaaEayaot\ aa Who gets all that one aspires for ? Everything one gets is what is destined for him. Therefore all must seek satisfaction in whatsoever they get by their deeds.

tqaa #aa%vaa #aina~oNa BaUtlao vaair ivandit a tqaa gau$gataM ivaVaM SauEaUYauriQagacCit aa As one digs the ground deep by a mattock to bring out water, so should a student attempt to get knowledge from his ‘Guru’ (teacher)

kmaa-ya%tM flaM puMsaaM bauiw: kmaa-nausaairNaI a tqaaip sauiQayaScaayaa-: sauivacaayaO-va kuba-to aa Although man reaps as he sows and his wisdom is also controlled by his action, still the prudent and wise men acts very thoughtfully weighing the good and bad consequences thereof.

Aa%maapraQavaRxasya flaanyaotaina doihnaama\ a daird\yaraogadu:#aaina banQanaM vyasanaaina ca aa Poverty, disease, grief, bondage and all other in fatuative addictions are the fruits of the tree of sin of the person.

bahUnaaM caOva sa%%vaanaaM samavaayaao irpuHjaya: a vaYaa-QaaraQarao maoGastRNaOrip inavaaya-to aa Many tiny beings when combined vanquish even a powerful big enemy. The collective strength infinitesimal straws prevent even the fierce rain from passing through them.

]%p~pScaa%tapsya bauiwBa-vait yaadRSaI a tadRSaI yaid pUva- syaa%ksya na syaanmahaodya: aa After committing a sin one repents but if one gets such a wisdom before committing it one’s progress can’t be stalled.

danao tpisa SaaOyao- vaa iva&anao ivanayao nayao a ivasmayaao naih kt-vyaao bahur%naa vasaunQara aa In giving donation, in penance in bravery, in knowledge, in polite manner, and in following the ethics one should not wonder because on the earth there are so many gems.

%yaja duja-na saMsaga-, Baja saaQausamaagama\ a ku$ puNyamahaora~M smar ina%yamaina%yatama\ aa One must not keep the company of wicked seek association of the noble and must keep on doing good deeds without forgetting Lord Almighty even for a moment.

ivavaoiknamanaup`aPta gauNaa yaaMit manaao&tama\ a sautraM r%namaaBaait caamaIkrinayaaoijatma\ aa Virtues gleam more when they are in a wise person like a gem adding to the beauty when embedded in gold.

saMsaar kTu vaRxasya wo flao AmaRtaopmao a sauBaaiYatM ca sausvaadu saMgait: sajanaOja-naO: aa This world in the form of a pungent tree has two nectarous fruits: sweet speech and good company.

praopkrNaM yaoYaaM jaagait- )dyao satama\ a naSyaint ivapdstoYaaM saMpd: syau: pdopdo aa Those who have regards for others have their problems getting solved automatically and they receive benefits at their every step.

Daily Prayers

kraga`o vasato laxmaI krmaQyao sarsvatI a krmaUlao isqata gaaOrI p`Baato krdSa-nama\ aa In the early, one should look at both hands (after rubbing and touching eyes) thinking that Goddess Lakshmi, giver of wealth and brilliance, resides at the tip of hands, Goddess Saraswati, giver of knowledge resides in the middle of the hands and Goddess Gowri, giver of ability resides at the base of hands.

AnnapUNao- sadapUNao- SaMkr p`aNavallaBao a &ana vaOragya isawyaqaM- iBaxaaM doih ca pava-tI aa Oh! Parvati consort of Shiva, who is Goddess of food and never lacks to bless through food. Please give food so that knowledge and detachment (lack of greed) can be achieved.

dIpmaUlao isqatao ba`*aa dIpmaQyao janaad-na: dIpaga`o SaMkr: p`ao@t: saMQyaa dIp namaaostuto Prostrations to evening lamp in which Lord Bramha resides at the base of flame, the Lord Janardana (Vishnu) resides in the middle of the flame and the Lord Shankara (Shiva) resides at the tip of the flame.

ramaM skndM hnaUmant: vaOnatoyaM vaRkaodrma\ Sayana ya: smaroinna%yaM du:svap`stsya naSyait aa One who remembers Sri Rama, Sanmukha, Hanumanta, Garuda and Bheema at night before going to sleep will not experience bad dreams.

Sau@laaMbarQarM ivaYNauM SaiSavaNa-M catuBau-jama\ a p`sannavadnaM Qyaayaot\ sava- ivaGnaaopSaaMtyao aa The grace of God has to be prayed for peace and removal of obstacles. God (He) is omnipresent and He has four hands and clad in pure clothes. He has lustre like Moon with benevolent look on his face.

vak`tuND mahakaya kaoiTsaUya- samap`Baa a inaiva-GnaM ku$mao dova sava-kayao-Yau sava-da aa Oh! Lord Ganesha, who has curved tusk and strong body with luster equal to thousands of Suns. I pray for your grace to make all my endeavors succeed without obstacles.

sarsvatI namastuByaM vardo kama$ipNaI a ivaVarMBaM kirYyaaima isaiwBa-vatu mao sada aa Oh, Goddess Saraswati, my salutation to thee, who are the fulfiller of all my wishes. I begin my studies with a prayer that let my efforts be always successful (with your grace).

gau$ba-`*aa gau$ivaYNau: gau$do-vaao mahoSvar: a gau$ssaaxaat\ prba`*aa tsmaO EaI gaurvao nama: aa Guru is Bramha. Guru is Vishnu. Guru is Maheshwara. Guru is the Supreme Bramha. Thus salutations to Guru (who is the dispeller of ignorance)

vaagaqaa-ivava saMpR@taO vaagaqa-: p`itp%tyao a jagat: iptraO vando pava-tI prmaoSvaraO aa I offer prostrations to Parvati - Parmeshwara who are parents of the world and are harmonious like speech (words) and its meaning. I pray for their grace to obtain same harmony in my speech and its meaning.

p`aNaapana manaaobauiw jaIvaa%maa prmaa%manaama\ a Anyaaonyasya AivaraoQaona GaTto &anamau%tmama\ aa One gains superior spiritual knowledge by acheiving balance or harmony of inhaling and exhaling breath, mind and intelligence, and individual self and God.

Aapdamaphta-rM datarM sava-saMpdama\ a laaokaiBaramaM EaI ramaM BaUyaao BaUyaao namaamyahma\ aa I prostrate again and again to Sri Rama who pervades the world as joy. It is Sri Rama who removes the difficulties and who gives away the wealth (for common good).

AakaSaat\ pittM taoyaM yaqaa gacCit saagarma\ a sava-dova namaskar: koSavaM p`itgacCit aa Like all the drops of rain reaches the ocean, the prostrations offered to all Gods reaches Lord Keshava (Krishna).

maMgalaaSaasanaprO: madacaaya- puraogamaO : a savaO-Sca pUvaO-racaayaO-: sa%kRtayaastu maMgalama\ aa Auspiciousness to Lord Srinivasa (Venkateswara) who is worshipped by my benevolent acharyas and their early acharyas and all beings. ! sahnaavavatu sahnaaO Bauna@tu sahvaIya-M krvaavahO tojasvaInaavaQaItmastu maa ivaiWYaavahO ! Saaint: Saaint: Saaint: Om, may He protect us together. May he enable us to prosper together. May we exert our strength together (for noble work). May our study be fruitful and brilliant. May we not quarrel with each other. Om ! Peace Peace Peace.